DOI 10.1515/apeiron-2013-0011 Apeiron 2013; 46(4): 391–418 Christopher Isaac Noble Topsy-Turvy World: Circular Motion, Contrariety, and Aristotle’s Unwinding Spheres Abstract: In developing his theory of aether in De Caelo 1, Aristotle argues, in DC 1.4, that one circular motion cannot be contrary to another. In this paper, I discuss how Aristotle can maintain this position and accept the existence of celestial spheres that rotate in contrary directions, as he does in his revision of the Eudoxan theory in Metaphysics 12.8. Keywords: Aristotle, De caelo, aether, astronomy, cosmology, circular motion, contrariety Christopher Isaac Noble: LMU-München, Lehrstuhl für Philosophie VI, Geschwister-Scholl-Platz 1, 80539 München,
[email protected] In DC 1.2–4, Aristotle argues for the existence of a celestial element, aether, whose natural motion is in a circle about the center of the cosmos. On the ac- count Aristotle offers there, this celestial body is neither generable nor destruc- tible, and is, indeed, exempt from all change apart from its circular motion, which proceeds eternally. The opening chapters of DC 1 are, however, hardly Aristotle’s last word on the physics of celestial motion. In addition to aether, Aristotle cites soul and unmoved movers as causes of the rotation of the celes- tial spheres, and it is disputed how, and to what extent, these different factors contribute to a single coherent explanation of celestial motion.1 Further – and this is the issue I will discuss in this paper – there is a puzzle about how DC 1.4’s thesis that circular motion has no contrary fits with the astronomical mod- el presented in DC 2 and Metaphysics 12.8, which calls for celestial spheres that 1 In DC 2.2, Aristotle claims that each celestial sphere is ensouled, which suggests that celestial motions represent a special case of animal motion.